{"collection":"Majjhima Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_mn43/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_mn43","id":"suttacentral_mn43","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/mn43/en/sujato","summary":null,"tags":["Early Buddhist Texts","Majjhima Nikaya"],"text":"So I have heard. At one time the Buddha was staying near S\u0101vatth\u012b in Jeta\u2019s Grove, An\u0101thapi\u1e47\u1e0dika\u2019s monastery. Then in the late afternoon, Venerable Mah\u0101ko\u1e6d\u1e6dhita came out of retreat, went to Venerable S\u0101riputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to S\u0101riputta: \u201cReverend, they speak of \u2018a witless person\u2019. How is a witless person defined?\u201d \u201cReverend, they\u2019re called witless because they don\u2019t understand. And what don\u2019t they understand? They don\u2019t understand: \u2018This is suffering\u2019 \u2026 \u2018This is the origin of suffering\u2019 \u2026 \u2018This is the cessation of suffering\u2019 \u2026 \u2018This is the practice that leads to the cessation of suffering.\u2019 They\u2019re called witless because they don\u2019t understand.\u201d Saying \u201cGood, reverend,\u201d Mah\u0101ko\u1e6d\u1e6dhita approved and agreed with what S\u0101riputta said. Then he asked another question: \u201cThey speak of \u2018a wise person\u2019. How is a wise person defined?\u201d \u201cThey\u2019re called wise because they understand. And what do they understand? They understand: \u2018This is suffering\u2019 \u2026 \u2018This is the origin of suffering\u2019 \u2026 \u2018This is the cessation of suffering\u2019 \u2026 \u2018This is the practice that leads to the cessation of suffering.\u2019 They\u2019re called wise because they understand.\u201d \u201cThey speak of \u2018consciousness\u2019. How is consciousness defined?\u201d \u201cIt\u2019s called consciousness because it cognizes. And what does it cognize? It cognizes \u2018pleasure\u2019 and \u2018pain\u2019 and \u2018neutral\u2019. It\u2019s called consciousness because it cognizes.\u201d \u201cWisdom and consciousness\u2014 are these things mixed or separate? And can we completely disentangle them so as to describe the difference between them?\u201d \u201cWisdom and consciousness\u2014 these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them. For you understand what you cognize, and you cognize what you understand. That\u2019s why these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them.\u201d \u201cWisdom and consciousness\u2014 what is the difference between these things that are mixed, not separate?\u201d \u201cThe difference between these things is that wisdom should be developed, while consciousness should be completely understood.\u201d \u201cThey speak of this thing called \u2018feeling\u2019. How is feeling defined?\u201d \u201cIt\u2019s called feeling because it feels. And what does it feel? It feels pleasure, pain, and neutral. It\u2019s called feeling because it feels.\u201d \u201cThey speak of this thing called \u2018perception\u2019. How is perception defined?\u201d \u201cIt\u2019s called perception because it perceives. And what does it perceive? It perceives blue, yellow, red, and white. It\u2019s called perception because it perceives.\u201d \u201cFeeling, perception, and consciousness\u2014 are these things mixed or separate? And can we completely disentangle them so as to describe the difference between them?\u201d \u201cFeeling, perception, and consciousness\u2014 these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them. For you perceive what you feel, and you cognize what you perceive. That\u2019s why these things are mixed, not separate. And you can never completely disentangle them so as to describe the difference between them.\u201d \u201cWhat can be known by purified mind consciousness released from the five senses?\u201d \u201cAware that \u2018space is infinite\u2019 it can know the dimension of infinite space. Aware that \u2018consciousness is infinite\u2019 it can know the dimension of infinite consciousness. Aware that \u2018there is nothing at all\u2019 it can know the dimension of nothingness.\u201d \u201cHow do you understand something that can be known?\u201d \u201cYou understand something that can be known with the eye of wisdom.\u201d \u201cWhat is the goal of wisdom?\u201d \u201cThe goal of wisdom is direct knowledge, complete understanding, and giving up.\u201d \u201cHow many conditions are there for the arising of right view?\u201d \u201cThere are two conditions for the arising of right view: the voice of another and rational application of mind. These are the two conditions for the arising of right view.\u201d \u201cWhen right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?\u201d \u201cWhen right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit. It\u2019s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.\u201d \u201cHow many states of existence are there?\u201d \u201cReverend, there are these three states of existence. Existence in the sensual realm, the realm of luminous form, and the formless realm.\u201d \u201cBut how is there regeneration into a new state of existence in the future?\u201d \u201cIt\u2019s because of sentient beings\u2014shrouded by ignorance and fettered by craving\u2014taking pleasure wherever they land. That\u2019s how there is regeneration into a new state of existence in the future.\u201d \u201cBut how is there no regeneration into a new state of existence in the future?\u201d \u201cIt\u2019s when ignorance fades away, knowledge arises, and craving ceases. That\u2019s how there is no regeneration into a new state of existence in the future.\u201d \u201cBut what, reverend, is the first absorption?\u201d \u201cReverend, it\u2019s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is called the first absorption.\u201d \u201cBut how many factors does the first absorption have?\u201d \u201cThe first absorption has five factors. When a mendicant has entered the first absorption, placing the mind, keeping it connected, rapture, bliss, and unification of mind are present. That\u2019s how the first absorption has five factors.\u201d \u201cBut how many factors has the first absorption given up and how many does it possess?\u201d \u201cThe first absorption has given up five factors and possesses five factors. When a mendicant has entered the first absorption, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up. Placing the mind, keeping it connected, rapture, bliss, and unification of mind are present. That\u2019s how the first absorption has given up five factors and possesses five factors.\u201d \u201cReverend, these five faculties have different domains and different ranges, and don\u2019t experience each other\u2019s domain and range. That is, the faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?\u201d \u201cThese five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.\u201d \u201cThese five faculties depend on what to continue?\u201d \u201cThese five faculties depend on vitality to continue.\u201d \u201cBut what does vitality depend on to continue?\u201d \u201cVitality depends on warmth to continue.\u201d \u201cBut what does warmth depend on to continue?\u201d \u201cWarmth depends on vitality to continue.\u201d \u201cJust now I understood you to say: \u2018Vitality depends on warmth to continue.\u2019 But I also understood you to say: \u2018Warmth depends on vitality to continue.\u2019 How then should we see the meaning of this statement?\u201d \u201cWell then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was an oil lamp burning. The luminosity appears dependent on the flame, and the flame appears dependent on the luminosity. In the same way, vitality depends on warmth to continue, and warmth depends on vitality to continue.\u201d \u201cAre the vital forces and the phenomena that are felt one and the same? Or are the vital forces one thing, and the phenomena that are felt another?\u201d \u201cThe vital forces are not the same things as the phenomena that are felt. For if the vital forces and the phenomena that are felt were the same things, a mendicant who had attained the cessation of perception and feeling would not emerge from it. But because the vital forces and the phenomena that are felt are different things, a mendicant who has attained the cessation of perception and feeling can emerge from it.\u201d \u201cHow many things must this body lose before it lies abandoned, tossed aside like an insentient log?\u201d \u201cThis body must lose three things before it lies abandoned, tossed aside like an insentient log: vitality, warmth, and consciousness.\u201d \u201cWhat\u2019s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?\u201d \u201cWhen someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That\u2019s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.\u201d \u201cHow many conditions are necessary to attain the neutral release of the heart?\u201d \u201cFour conditions are necessary to attain the neutral release of the heart. With the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. These four conditions are necessary to attain the neutral release of the heart.\u201d \u201cHow many conditions are necessary to attain the signless release of the heart?\u201d \u201cTwo conditions are necessary to attain the signless release of the heart: not focusing on any signs, and focusing on the signless. These two conditions are necessary to attain the signless release of the heart.\u201d \u201cHow many conditions are necessary to remain in the signless release of the heart?\u201d \u201cThree conditions are necessary to remain in the signless release of the heart: not focusing on any signs, focusing on the signless, and a previous determination. These three conditions are necessary to remain in the signless release of the heart.\u201d \u201cHow many conditions are necessary to emerge from the signless release of the heart?\u201d \u201cTwo conditions are necessary to emerge from the signless release of the heart: focusing on all signs, and not focusing on the signless. These two conditions are necessary to emerge from the signless release of the heart.\u201d \u201cThe limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?\u201d \u201cThere is a way in which these things differ in both meaning and phrasing. But there\u2019s also a way in which they mean the same thing, and differ only in the phrasing. And what\u2019s the way in which these things differ in both meaning and phrasing? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world\u2014abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion \u2026 They meditate spreading a heart full of rejoicing \u2026 They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world\u2014abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart. And what is the release of the heart through nothingness? It\u2019s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that \u2018there is nothing at all\u2019, enters and remains in the dimension of nothingness. This is called the heart\u2019s release through nothingness. And what is the release of the heart through emptiness? It\u2019s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: \u2018This is empty of a self or what belongs to a self.\u2019 This is called the release of the heart through emptiness. And what is the signless release of the heart? It\u2019s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart. This is called the signless release of the heart. This is the way in which these things differ in both meaning and phrasing. And what\u2019s the way in which they mean the same thing, and differ only in the phrasing? Greed, hate, and delusion are makers of limits. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of limitless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion. Greed is something, hate is something, and delusion is something. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of release of the heart through nothingness. That unshakable release of the heart is empty of greed, hate, and delusion. Greed, hate, and delusion are makers of signs. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of signless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion. This is the way in which they mean the same thing, and differ only in the phrasing.\u201d That is what Venerable S\u0101riputta said. Satisfied, Venerable Mah\u0101ko\u1e6d\u1e6dhita approved what S\u0101riputta said.","title":"The Great Elaboration","tradition":"Majjhima Nikaya","translated_text":null,"word_count":2342}